8. Cīvarakkhandhakaṃ
8. Cīvarakkhandhakaṃ8. 衣篇集
Jīvakavatthukathāvaṇṇanā基瓦咖事缘释义
§329-330
329-330. Cīvarakkhandhake kammavipākanti kammajarogaṃ. Saṃyamassāti ānisaṃsassa, upayogatthe cetaṃ sāmivacanaṃ.
329-330. 「衣缽篇」中所说的业及其果报即业病之意。所谓“节制”是指制止不善行为，这是业的因缘。此句是简洁的教说。
Pajjotarājavatthukathādivaṇṇanā巴乔德王事缘等释义
§334-336
334-336.Vicchikassa jātoti tassa kira mātuyā utusamaye sayanagatāya vicchiko nābhippadesaṃ āruḷho, sā tassa samphassena gabbhaṃ gaṇhi. Taṃ sandhāya vuttaṃ ‘‘vicchikassa jāto’’ti. Ussannadosoti sañcitapittādidoso.
334-336. 关于“期月生子”的说法，据称这是因母亲在适当季节卧床，子宫内有胎儿感受其触碰而成孕。对此曾讲说『期月生子』。所谓“积聚热恼”即由积聚的热烈烦恼所生的怒恨。
Varayācanakathāvaṇṇanā求愿事缘释义
§337
337.Itarītarenāti itarena itarena. Itara-saddo pana aniyamavacano dvikkhattuṃ vuccamāno yaṃkiñci-saddehi samānattho hotīti vuttaṃ ‘‘appagghenapi mahagghenapi yena kenacī’’ti. Mahāpiṭṭhiyakojavanti hatthipiṭṭhīsu attharitabbatāya mahāpiṭṭhiyanti laddhasamaññaṃ caturaṅgulapupphaṃ kojavaṃ.
337. 「迥异」表示不同或其他；但「利他之语」是指无规律不能双数出现的言语，以某些相同语音而不相同义的词为例，谓之『非恶非巨恶，由某种方式所造作』。所谓大背瘤小瘤即是象背上不同大小的瘤状如四指花的疣状小瘤。
Kambalānujānanādikathāvaṇṇanā允许毛毯等事缘释义
§340
340.Upacāreti susānassa āsanne padese. Chaḍḍetvā gatāti kiñci avatvāyeva chaḍḍetvā gatā. So eva sāmīti akatāya katikāya yena gahitaṃ, sova sāmī.
340. 「供养」是指在床边或座位处恭敬侍奉。所谓放下后而去，指什么都不携带地离去。其意是未做而被取持的，即是供养。
Cīvarapaṭiggāhakasammutiādikathāvaṇṇanā衣受持者认可等事缘释义
§342-343
342-343.Dhuravihāraṭṭhāneti vihāradvārassa sammukhaṭṭhāne. Vihāramajjheyeva sammannitabbanti sabbesaṃ jānanatthāya vihāramajjheyeva nisinnehi sammannitabbaṃ. Tulābhūtoti tulāsadiso. Vaṇṇāvaṇṇaṃ katvāti sabbakoṭṭhāse agghato samake katvā. Tenevāha ‘‘same paṭivīse ṭhapetvā’’ti. Idanti sāmaṇerānaṃ upaḍḍhapaṭivīsassa dānaṃ. Phātikammanti sammuñjanībandhanādihatthakammaṃ . Ukkuṭṭhiṃ karontīti mahāsaddaṃ karonti. Samapaṭivīso dātabboti karissāmāti yācantānaṃ paṭiññāmattenapi samakoṭṭhāso dātabbo.
342-343. 「住处门前」指在僧舍门口的地方。因应知见，一切应当在住处中，对居于中者尤其应敬重。所谓「像秤一样」，比喻形状相似。多色制作，是指将各种颜色的木头切割拼合。正如所说『置放于相等地面上』。此乃给沙门托钵布之礼。所谓「缝补工作」是对破旧缝隙进行缝合捆绑的手工。所谓「大声喧哗」是指发出巨大响声。谓必须给予与地面等高的供物，即使乞求亦须回赠，且给与应当与所请等高。
Cīvararajanakathāvaṇṇanā衣染色论述的注释
§344
344.Rajanakumbhiyā majjhe ṭhapetvāti antorajanakumbhiyā majjhe ṭhapetvā evaṃ vaṭṭādhārake antorajanakumbhiyā pakkhitte majjhe udakaṃ tiṭṭhati, vaṭṭādhārakato bahi samantā antokumbhiyaṃ rajanacchalli. Rajanaṃ pakkhipitunti rajanacchalliṃ pakkhipituṃ.
344. 「将容器放置于瓶中」指的是将外层盛水的容器放置于里层的瓶罐中。像转轴支撑物般，内瓶中间有水，支撑物外边四围环绕着内瓶。所谓“安放转轴”是指安放或投置转轴支撑物。
Ticīvarānujānanakathāvaṇṇanā准许三衣论述的注释
§346
346.Uddhaste aruṇeti uggate aruṇasīse. Nandimukhiyāti tuṭṭhamukhiyā.
346.『曙光升起』者，谓黎明之顶端已升起也。『欢颜』者，谓喜悦之面容也。
Atirekacīvarādikathāvaṇṇanā额外衣等论述的注释
§348
348.Acchupeyyanti patiṭṭhapeyyaṃ. Hatavatthakānanti kālātītavatthānaṃ. Uddharitvā allīyāpanakhaṇḍanti dubbalaṭṭhānaṃ apanetvā allīyāpanavatthakhaṇḍaṃ.
348.『安置』者，谓令其站立也。『时限已过之物』者，谓已超过期限之衣物也。『移除朽弱处，缝上粘附之布片』者，谓去除脆弱之处，缝上用以粘附之布片也。
Visākhāvatthukathāvaṇṇanā维萨卡事论述的注释
§349-351
349-351. Visākhāvatthumhi kallakāyāti akilantakāyā pītisomanassehi phuṭasarīrā. Gatīti ñāṇagati ñāṇādhigamo. Abhisamparāyoti ñāṇābhisamparāyo ñāṇasahito peccabhāvo.
349-351. 维萨卡事中，『身不疲倦』者，谓身不劳苦，以喜与悦遍满其身也。『趣』者，谓智之趣向，即智之证得也。『后世』者，谓伴随智慧之来世，即与智相俱之再生也。
Taṃbhagavā byākarissatīti ‘‘so bhikkhu sotāpanno sakadāgāmī’’tiādinā tassa taṃ ñāṇagatiṃ, tato paraṃ ‘‘niyato sambodhiparāyaṇo sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’’tiādinā (saṃ. ni. 5.1004) ñāṇābhisamparāyañca āvi karissati. Sovaggikanti saggasaṃvattanikaṃ. Sokaṃ nudati vinodetīti sokanudaṃ.
佛陀将要声明时说：『此比库为一入流果，未来必成无余流果』等，这指出其智慧之去向；继之后，『确定决意于成道之境界，必定于此世降临，除去苦难』等语，详述其智慧深化净合（见智成熟）状态。『Sovaggika』意谓通往天界之道；『Sokaṃ nudati vinodetīti』说明「悲伤被驱除，因而获得安乐」的涵义。
Nisīdanādianujānanakathāvaṇṇanā准许坐具等论述的注释
§353
353.Dukkhaṃsupatīti nānāvidhasupinaṃ passanto dukkhaṃ supati. Dukkhaṃ paṭibujjhatīti paṭibujjhantopi uttasitvā salomahaṃso dukkhaṃ paṭibujjhati.
353.『眠卧苦』者，谓见种种梦境而眠卧苦也。『醒觉苦』者，谓醒觉时亦因惊恐而毛发竖立，苦而醒觉也。
Pacchimavikappanupagacīvarādikathāvaṇṇanā最小可净施衣等论述的注释
§359-362
359-362.Aṭṭhapadakacchannena pattamukhaṃ sibbitunti aṭṭhapadaphalakākārena pattamukhe tattha tattha gabbhaṃ dassetvā sibbituṃ. Aggaḷaguttiyeva pamāṇanti imehi catūhi nikkhepakāraṇehi ṭhapentenapi aggaḷaguttivihāreyeva ṭhapetuṃ vaṭṭatīti adhippāyo.
359-362.『以八格棋盘之形，于钵口处处显露内腔而缝合』者，谓仿照八格棋盘之板状形式，于钵口各处显现其内腔而加以缝合也。『以门闩守护为准』者，其意趣为：即便以此四种安置理由加以存放，亦仅应存放于以门闩守护之住处也。
Saṅghikacīvaruppādakathāvaṇṇanā僧团衣物所得论注释
§363
363.Pañca māseti accantasaṃyoge upayogavacanaṃ. Vaḍḍhiṃ payojetvā ṭhapitaupanikkhepatoti vassāvāsikatthāya veyyāvaccakarehi vaḍḍhiṃ payojetvā ṭhapitaupanikkhepato. Tatruppādatoti nāḷikeraārāmāditatruppādato. ‘‘Vassāvāsikalābhavasena vā matakacīvaravasena vā tatruppādavasena vā aññena vā kenaci ākārena saṅghaṃ uddissa uppannacīvaraṃ, sabbaṃ tasseva atthatakathinassa pañca māse, anatthatakathinassa ekaṃ cīvaramāsaṃ pāpuṇātī’’ti avisesato vatvāpi puna vassāvāsikalābhavasena uppanne labbhamānavisesaṃ dassetuṃ ‘‘yaṃ pana ida’’ntiādi āraddhaṃ. Tattha idhāti abhilāpamattametaṃ. ‘‘Vassaṃvutthasaṅghassa demā’’ti vuttepi soyeva nayo. Anatthatakathinassapi pañca māse pāpuṇātīti vassāvāsikalābhavasena uppannattā anatthatakathinassapi vutthavassassa pañca māse pāpuṇāti. Kenaci pana ‘‘idha-saddena niyamitattā’’ti kāraṇaṃ vuttaṃ, taṃ akāraṇaṃ. Tathā hi idha-saddena aniyametvāpi ‘‘vassaṃvutthasaṅghassa demā’’ti vā ‘‘vassāvāsikaṃ demā’’ti vā antohemante vassāvāsikalābhavasena dinnaṃ cīvaraṃ anatthatakathinassapi vutthavassassa pañca māse pāpuṇāti, teneva parato aṭṭhasu mātikāsu ‘‘vassaṃvutthasaṅghassa detī’’ti imassa mātikāpadassa vinicchaye (mahāva. aṭṭha. 379) ‘‘cīvaramāsato paṭṭhāya yāva hemantassa pacchimo divaso, tāva vassāvāsikaṃ demāti vutte kathinaṃ atthataṃ vā hotu anatthataṃ vā, atītavassaṃvutthānameva pāpuṇātī’’ti vuttaṃ. Tato paranti pañcamāsato paraṃ, gimhānassa paṭhamadivasato paṭṭhāyāti attho.
三百六十三条：「五个月」系专指极紧密关系中所采用的名称。经过增添所得而设立、储存——这是为雨安居而为出具证书之意。此中所称「增添所得」乃指雨安居学者由增添所得而收存。又「由此产生」者，指因竹林起始的造成。『以雨安居之所得，或以布袈裟，或以由此产生之标记，或以他任何缘由，供养僧团而新成之袈裟，凡由正义者，当为其五个月；由非正义者，则为一月』——虽如此特别说明，然而为显明由雨安居所得者中「此物」之特殊，仍从『此物』等语着手论述。此中「此」仅表意指之意。虽谓『雨出僧所给』，理应同理。由非正义者所得五个月者，乃因雨安居所得，而非正义者所得同样计为五个月。有人以「此语限定」而作此因，然此乃无因。因若不限定「此语」，虽称『雨出僧所给』或『雨安居所给』，但于雨安居之末日所得者，亦计其非正义者五个月。此义于八十章注释中已明言：『至夏季末日前日止，以该日为雨安居之期，论其正邪当或无妨，但须在过往雨安居名义下始计』。其后，五个月以后为夏中之首日。
‘‘Kasmā? Piṭṭhisamaye uppannattā’’ti idaṃ ‘‘udāhu anāgatavasse’’ti imassānantaraṃ daṭṭhabbaṃ. Gimhānassa paṭhamadivasato paṭṭhāya uppannameva hi piṭṭhisamaye uppannattā ‘‘kiṃ atītavasse idaṃ vassāvāsika’’ntiādinā pucchitabbaṃ, teneva paratopi vakkhati ‘‘gimhānaṃ paṭhamadivasato paṭṭhāya vutte pana mātikā āropetabbā ‘atītavassāvāsassa pañca māsā atikkantā, anāgato cātumāsaccayena bhavissati, kataravassāvāsassa desī’ti. Sace ‘atītavassaṃvutthānaṃ dammī’ti vadati, taṃantovassaṃvutthānameva pāpuṇātī’’ti (mahāva. aṭṭha. 379). Potthakesu pana ‘‘anatthatakathinassapi pañca māse pāpuṇātī’’ti imassānantaraṃ ‘‘kasmā? Piṭṭhisamaye uppannattā’’ti idaṃ likhanti, taṃ na yujjati. Na hi piṭṭhisamaye uppannaṃ sandhāya ‘‘anatthatakathinassapi pañca māse pāpuṇātī’’ti vuttaṃ, na ca piṭṭhisamaye uppannaṃ vutthavassasseva pāpuṇāti, sammukhībhūtānaṃ sabbesaṃ pāpuṇāti, teneva parato vakkhati ‘‘asukavihāre vassaṃvutthasaṅghassāti vadati, tatra vassaṃvutthānameva yāva kathinassubbhārā pāpuṇāti. Sace pana gimhānaṃ paṭhamadivasato paṭṭhāya evaṃ vadati, tatra sammukhībhūtānaṃ sabbesaṃ pāpuṇāti. Kasmā? Piṭṭhisamaye uppannattā’’ti (mahāva. aṭṭha. 379).
「为何？当筑垒时所得」此段意谓自当下第二雨季始见。夏中之首日为立，真实于筑垒时为所得。于是先曾被问：『前雨季此雨安居如何？』对此答说：「以筑垒之首日为准，则母本注释有言：『越前雨季五个月，未来将为四个月，如何雨季将来也将给予宣示』。若谓『给历前雨季』，则正是次雨季给予」。于注释集有书：「非正义者亦得五个月」此义之后有问：「为何？当筑垒时所得」。此不可用，因于筑垒时所得，非正义者亦得五个月之说不合，无论于筑垒时或外成形时，都理应包括所有近因之所得。照此其他处亦有说：「于虚伪住处，属雨出僧，此处以雨季正当住处所得为准」。若以筑垒首日为准，则包括所有近因所得。为何？因于筑垒时所得也。
Ṭhitikā pana na tiṭṭhatīti ettha aṭṭhitāya ṭhitikāya puna aññasmiṃ cīvare uppanne sace eko bhikkhu āgacchati, majjhe chinditvā dvīhipi gahetabbaṃ. Ṭhitāya pana ṭhitikāya puna aññasmiṃ cīvare uppanne sace navakataro āgacchati, ṭhitikā heṭṭhā gacchati. Sace vuḍḍhataro āgacchati, ṭhitikā uddhamārohati. Atha añño natthi, puna attano pāpetvā gahetabbaṃ. Duggahitāni hontīti ettha saṅghikāneva hontīti adhippāyo. Gahitameva nāmāti ‘‘imassa idaṃ patta’’nti kiñcāpi na viditaṃ, te pana bhāgā atthato tesaṃ pattāyevāti adhippāyo. Itovāti therānaṃ dātabbatoyeva.
关于『固定法』，谓不固定者。此处「固定法」为注释中所言固定法。若此时於他袈裟现起，一比库来时，须将其中断处剪断，可取二件。同理，已有固定法之一者，若新来者九件，则固定法物件当随之下移；若长者来，则固定法将往上移。若无他件，则须处罚其自身所犯之过。此谓仅限团体内部，此谓主宰。所谓「取得法物」者，表示其所有惟从其本部分制造，因而成为主宰。此为长老应给予规则。
Saṅghikacīvaruppādakathāvaṇṇanā niṭṭhitā. · 僧团衣物所得论注释完毕。
Upanandasakyaputtavatthukathāvaṇṇanā释迦子伍波难德事论注释
§364
364.Sattāhavārenaaruṇameva uṭṭhāpetīti etaṃ vacanamattameva ekasmiṃ vihāre sattāhakiccābhāvato. Idanti ekādhippāyadānaṃ. Nānālābhehītiādīsu nānā visuṃ visuṃ lābho etesūti nānālābhā, dve vihārā, tehi nānālābhehi. Nānā visuṃ visuṃ pākārādīhi paricchinno upacāro etesanti nānūpacārā, tehi nānūpacārehi. Ekasīmavihārehīti ekūpacārasīmāyaṃ dvīhi vihārehi.
三百六十四条：七十七日内天刚破晓即被唤起，此语仅指一处僧院因七十七日间无功课之事。此谓一个主宰赋予。所谓「众多之得」者，于种种项目等上有诸多不同获得，此称为众多之得。众多得者为两处僧院，基于此多得二处。所谓「种种不同之庄严」乃指复杂之庄严诸种，以各自众多庄严互为庄严。所谓「同一庄严」即指同一区域庄严限止内之二处僧院。
Gilānavatthukathāvaṇṇanā病者事论注释
§365
365.Palipannoti nimuggo, makkhitoti attho. Uccāretvāti ukkhipitvā. Samānācariyakoti ettha sacepi ekassa ācariyassa eko antevāsiko hoti, eko saddhivihāriko, etepi aññamaññaṃ samānācariyakā evāti vadanti.
三百六十五条：堕落即沉入之义，污秽亦同。所谓曝露，是指被揭露。所谓同等导师，虽说只一导师为一处留宿导师及一处信仰导师，但彼此均为同等之导师也。
§366
366.Bhesajjaṃ yojetuṃ asamattho hotīti vejjena ‘‘idañcidañca bhesajjaṃ gahetvā iminā yojetvā dātabba’’nti vutte tathā kātuṃ asamatthoti attho. Nīhātunti nīharituṃ, chaḍḍetunti attho.
三百六十六条：不能使用医药，即谓不能以治疗方法。医师说：『取此此医药，凭此予以治疗供养』，但称不能治疗之意。所谓灭除，即指消除，舍弃之义。
Matasantakakathāvaṇṇanā亡者遗物论注释
§367-369
367-369.Bhikkhussa kālakateti ettha kālakata-saddo bhāvasādhanoti āha ‘‘kālakiriyāyā’’ti. Tattha tattha saṅghassāti tasmiṃ tasmiṃ vihāre saṅghassa.
367-369.关于比库的『时间行为』，此处称之为『时间行为』一词，义为行为的修习与成就，因此称为“时间行为”。其中“僧团”指的是各自所在的僧院中的僧团。
Saṅghe bhinne cīvaruppādakathāvaṇṇanā僧团分裂时衣物所得论注释
§376
376.Yattha pana dakkhiṇodakaṃ pamāṇanti bhikkhū yasmiṃ raṭṭhe dakkhiṇodakapaaggahaṇamattenapi deyyadhammassa sāmino hontīti adhippāyo. Parasamuddeti jambudīpe.
376.所谓『南水』，是指比库们所度量的南方水源；在该国中，即便仅凭对此南方水域的拥有，也能主宰供养法事的事物，这是其统治权势。所谓『彼岸显著』，是指洲际即蔓延至占据整个檀越岛屿的状况。
§378
378.Matakacīvaraṃ adhiṭṭhātīti ettha maggaṃ gacchanto tassa kālakiriyaṃ sutvā avihāraṭṭhāne ce dvādasaratanabbhantare aññesaṃ bhikkhūnaṃ abhāvaṃ ñatvā ‘‘idaṃ cīvaraṃ mayhaṃ pāpuṇātī’’ti adhiṭṭhāti, svādhiṭṭhitaṃ.
378.关于安立母衣，意指修行途中，知晓时间行为者在禁行之处十二月内，发现其他比库稀少，因而心生“此衣应归于我”的执持，此为自我安立。
Aṭṭhacīvaramātikākathāvaṇṇanā八种衣纲目论说的注释
§379
379.Puggalādhiṭṭhānanayenavuttanti ‘‘sīmāyadāna’’ntiādinā vattabbe ‘‘sīmāya detī’’tiādi puggalādhiṭṭhānanayena vuttaṃ. Parikkhepārahaṭṭhānena paricchinnāti iminā aparikkhittassa vihārassa dhuvasannipātaṭṭhānādito paṭhamaleḍḍupātassa anto upacārasīmāti dasseti. Idāni dutiyaleḍḍupātassa antopi upacārasīmāyevāti dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Dhuvasannipātaṭṭhānampi pariyantagatameva gahetabbaṃ. Bhikkhunīnaṃ ārāmappavesanasenāsanāpucchanādi parivāsamānattārocanavassacchedanissayasenāsanaggāhādi vidhānanti idaṃ sabbaṃ imissāyeva upacārasīmāya vasena veditabbaṃ. Lābhatthāya ṭhapitasīmā lābhasīmā. Samānasaṃvāsaavippavāsasīmāsu dinnassa idaṃ nānattaṃ – ‘‘avippavāsasīmāya dammī’’ti dinnaṃ gāmaṭṭhānaṃ na pāpuṇāti. Kasmā? ‘‘Ṭhapetvā gāmañca gāmūpacārañcā’’ti vuttattā. ‘‘Samānasaṃvāsakasīmāya dammī’’ti dinnaṃ pana gāme ṭhitānampi pāpuṇātīti.
379.所谓『以人身安立』，乃因授予边界土地等而施行的；说“给予边界”等，皆是人身安立的表达。以劈开界线等指明不被允许的非法僧院范围，初次出界为挫折边界，末端为加行边界。此后，即使在第二道边界的末端，也同样是加行边界，故用“又如是”等发端。劈开界线处的土地应限于范围内。比库尼进入园林住所、住具等相关规定，皆属于上述加行边界之管辖。所立者称为“获得界”、即获得的界。若于相同住所举行共同宿住所授礼者，因不同性质，授予时使其别立界限。此由“安置寺庙及村落出入”而得知。谓“于共同住所割界”是规则；谓“于共同居住界授予”，即使在村庄中定居者，也不应获得该地界线，原因在于“分设村落及村落道路的习俗”。且语称“于共同住所界线中授予”，但无论在村中或村外皆如此不可得。
Buddhādhivutthoti buddhena bhagavatā adhivuttho. Ekasminti ekasmiṃ vihāre. Pākavaṭṭanti dānavaṭṭaṃ. Vattatīti pavattati. Paṃsukūlikānampi vaṭṭatīti ‘‘tuyhaṃ demā’’ti avatvā ‘‘bhikkhūnaṃ dema, therānaṃ demā’’ti vuttattā paṃsukūlikānaṃ vaṭṭati. Vicāritamevāti upāhanatthavikādīnamatthāya vicāritameva.
佛所建立的是世尊亲承的教法。所谓“一处”，即指一处僧院。所谓“区域”，是指施舍范围。所谓“在行”，即正在执行。尘堆衣也是一种服饰。虽衣饰简陋，但经说着“给你们”，又说“给比库们、给长老们”，表达尘堆衣的布施。所谓“经研究”，就是为离弃而做的考察、检查。
Upaḍḍhaṃ dātabbanti yaṃ ubhatosaṅghassa dinnaṃ, tato upaḍḍhaṃ bhikkhūnaṃ, upaḍḍhaṃ bhikkhunīnaṃ dātabbaṃ. Sacepi eko bhikkhu hoti ekā vā bhikkhunī, antamaso anupasampannassapi upaḍḍhameva dātabbaṃ. ‘‘Bhikkhusaṅghassa ca bhikkhunīnañca tuyhañcā’’ti vutte pana puggalo visuṃ na labhatīti idaṃ aṭṭhakathāpamāṇeneva gahetabbaṃ. Na hettha visesakāraṇaṃ upalabbhati. Tathā hi ‘‘ubhatosaṅghassa ca tuyhañca dammī’’ti vutte sāmaññavisesavacanehi saṅgahitattā yathā puggalo visuṃ labhati, evamidhāpi ‘‘bhikkhusaṅghassa ca tuyhañcā’’ti sāmaññavisesavacanasabbhāvato bhavitabbameva visuṃ puggalapaṭivīsenāti viññāyati, tasmā aṭṭhakathāvacanamevettha pamāṇaṃ. Pāpuṇanaṭṭhānato ekameva labhatīti attano vassaggena pattaṭṭhānato ekameva koṭṭhāsaṃ labhati. Tattha kāraṇamāha ‘‘kasmā? Bhikkhusaṅghaggahaṇena gahitattā’’ti, bhikkhusaṅghaggahaṇeneva puggalassapi gahitattāti adhippāyo. Bhikkhusaṅghassa harāti vuttepi haritabbanti īdisaṃ gihiveyyāvaccaṃ na hotīti katvā vuttaṃ.
所谓双方给与，是指奉献给比库团体和比库尼团体之物，因此应同等给予比库及比库尼。即使只有一比库或一比库尼，或者最末位尚未上座的，也应给予同等份额。说“给比库团体和比库尼团体都有”，此处以注疏意旨接受，不用作过分区分。确实如此，“给双方团体”是以普通词汇表述的整体，而比诸个人所得份额相等，这乃彼此对等的个人位分，这就是注疏术语用法之所在。因拥有的住所只有一处，所以本人也只有一个住所；因获得的房间只有一间，故只得一间。对此的原因说“何以？因为以持戒的比库团体的接纳为缘”，此指以被比库团体接纳同样得以承认。关于对比库团体的窃取等，虽说可盗取，但若符合如同在家人间的财产，则不可盗用。
Lakkhaṇaññū vadantīti idaṃ sanniṭṭhānavacanaṃ, aṭṭhakathāsu anāgatattā pana evaṃ vuttaṃ. Bahiupacārasīmāyaṃ…pe… sabbesaṃ pāpuṇātīti yattha katthaci vutthavassānaṃ sabbesaṃ pāpuṇātīti adhippāyo. Teneva mātikāṭṭhakathāyampi (kaṅkhā. aṭṭha. akālacīvarasikkhāpadavaṇṇanā) ‘‘sace pana bahiupacārasīmāyaṃ ṭhito ‘vassaṃvutthasaṅghassā’ti vadati, yattha katthaci vutthavassānaṃ sabbesaṃ sampattānaṃ pāpuṇātī’’ti vuttaṃ. Gaṇṭhipadesu pana ‘‘vassāvāsassa ananurūpe padese ṭhatvā vuttattā vassaṃvutthānaṃ avutthānañca sabbesaṃ pāpuṇātī’’ti vuttaṃ, taṃ na gahetabbaṃ. Na hi ‘‘vassaṃvutthasaṅghassa dammī’’ti vutte avutthavassānaṃ pāpuṇāti. Evaṃ vadatīti ‘‘vassaṃvutthasaṅghassa dammī’’ti vadati. Uddesaṃ gahetuṃ āgatoti tassa santike uddesaṃ agahitapubbassapi uddesaṃ gaṇhissāmīti āgatakālato paṭṭhāya antevāsikabhāvūpagamanato vuttaṃ. Sesamettha suviññeyyameva.
所谓具有特征知识者（lakkhaṇaññū）指的是此『现成教义』一词，在注疏中却被谓为未来之事。关于『离外方界』范围……等，所谓『俱得一切』，乃指在某些特定生起年间凡诸俱得之意。依此，母法藏注疏中（关于疑惑、八、非时法衣持戒的说法）云：『若在离外方界处立论“夏季聚会生起僧团”时，谓某些生起的夏季皆俱得圆满』。又在结句造词上云：『在与夏季生活不相应之处立说时，论及夏季聚会的生起与灭尽皆俱得圆满』，此不可取。未言『夏季聚会僧团持戒者』者，不能谓其所有生起夏季俱得圆满。故称「夏季聚会僧团持戒者」。此处说「来作归依」，谓在其所在处未显该义之前，亦当接受该义；且从来时起及去时终止，具备终止性质。此义理应深切善知。
Aṭṭhacīvaramātikākathāvaṇṇanā niṭṭhitā. · 八种衣纲目论说的注释终了。
Cīvarakkhandhakavaṇṇanā niṭṭhitā. · 衣篇集的注释终了。